SURAH (22) HAJJ (AYA 21 to 40)
وَلَهُمْ مَقَامِعُ مِنْ حَدِيدٍ {22:21}
[Q22:21] Wa
lahum maqaami'u min hadeed.
[Q22:21] And for them are whips of iron.
[Q22:21] And for them are whips of iron.
(see commentary for verse 19)
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(22:21) and there shall be maces of iron to lash them.
كُلَّمَا أَرَادُوا أَنْ يَخْرُجُوا مِنْهَا مِنْ
غَمٍّ أُعِيدُوا فِيهَا وَذُوقُوا عَذَابَ الْحَرِيقِ {22:22}
[Q22:22] Kullamaa
araadooo any yakhrujoo minhaa min ghammin u'eedoo feeha wa zooqoo 'azaabal
hareeq.
[Q22:22] Whenever they will desire to go forth from it, from grief, they shall be turned back into it, and taste the chastisement of burning.
[Q22:22] Whenever they will desire to go forth from it, from grief, they shall be turned back into it, and taste the chastisement of burning.
[Q22:22] Tiap-tiap kali mereka hendak keluar dari Neraka itu, disebabkan mereka
menderita azabnya, mereka dikembalikan padanya, serta dikatakan: Rasalah kamu
azab seksa yang membakar!
(see commentary for verse 19)
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(22:22) Whenever in their anguish they will try to come
out of Hell, they shall be driven back into it (with the rebuke): "Taste
now the torment of burning."
SECTION
3
Believers
shall be rewarded
The
Bounties the Believers will be blessed with n the hereafter – Those who
disbelieves and hinder people from the Scared Mosque shall be punished.
إِنَّ اللَّهَ يُدْخِلُ الَّذِينَ آمَنُوا وَعَمِلُوا
الصَّالِحَاتِ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ يُحَلَّوْنَ فِيهَا
مِنْ أَسَاوِرَ مِنْ ذَهَبٍ وَلُؤْلُؤًا ۖ وَلِبَاسُهُمْ فِيهَا حَرِيرٌ {22:23}
[Q22:23] Innal
laaha yudkhilul lazeena aamanoo wa 'amilus saalihaati jannaatin tajree min
tahtihal anhaaru yuhallawna feehaa min asaawira min zahabinw wa lu'lu'aa; wa
libaasuhum feehaa hareer.
[Q22:23] Surely ALLAH (SWT) will make those who believe and do good deeds enter gardens beneath which rivers flow; they shall be adorned therein with bracelets of gold and (with) pearls, and their garments therein shall be of silk.
[Q22:23] Surely ALLAH (SWT) will make those who believe and do good deeds enter gardens beneath which rivers flow; they shall be adorned therein with bracelets of gold and (with) pearls, and their garments therein shall be of silk.
[Q22:23] Sesungguhnya ALLAH (SwT) akan memasukkan orang-orang yang beriman dan
beramal soleh ke dalam Syurga yang mengalir padanya beberapa sungai; mereka
dihiaskan di situ dengan gelang-gelang emas dan mutiara dan pakaian mereka di
situ dari sutera.
(see commentary for verse 19)
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(22:23) As regards those, who believed and did
righteous works, Allah will admit them into Gardens underneath which canals
will be flowing: there they will be decorated with golden bracelets and
pearls, *38 and their garments will be of silk'.
*38 This is to
show that they will be honoured like the kings and chiefs who used to wear
ornaments of gold and jewelry in the period the Qur'an was revealed.
وَهُدُوا إِلَى الطَّيِّبِ مِنَ الْقَوْلِ وَهُدُوا
إِلَىٰ صِرَاطِ الْحَمِيدِ {22:24}
[Q22:24] Wa hudooo ilat
taiyibi minal qawli wa hudooo ilaaa siraatil hameed.
[Q22:24] And they are guided to goodly words and they are guided into the path of the Praised One.
[Q22:24] And they are guided to goodly words and they are guided into the path of the Praised One.
[Q22:24] Dan mereka diberi petunjuk
kepada mengucapkan kata-kata yang baik, serta diberi petunjuk ke jalan ALLAH
(SwT) Yang Amat Terpuji.
(see commentary for verse 19)
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(22:24) (This is because) they were guided to accept
the pure Word, *39 and shown the Way of the All Praiseworthy *40.
*39 "Pure
Word": though it may imply every pure thing, here it refers to the basic
articles of the Faith.
*40 As already stated in the Introduction, the portion of the Surah, which was sent down at Makkah, comes to an end here. Though its style is clearly that of the Makki Surahs and there is nothing to indicate that any part (or the whole) of it was revealed at al-Madinah, yet the words, "these are the two parties", have given rise to the misunderstanding that this verse was revealed at al-Madinah. Some commentators are of the opinion that the two parties referred to were the parties who met in the Battle of Badr, but there is nothing in the context to support this opinion. On the other hand, from the context in which these words occur, it becomes obvious that the two parties referred to were the "Believers and the disbelievers." For the conflict between Belief and disbelief has always been going on ever since the creation of man and will go on upto the Day of Resurrection.
Incidentally, this latter view helps prove that the Qur'an is a continuous whole and every part of it is closely connected with the other: whereas the comments mentioned earlier would imply that there is no continuous theme in the Qur'an but different parts of it have been put together without rhyme or reason.
*40 As already stated in the Introduction, the portion of the Surah, which was sent down at Makkah, comes to an end here. Though its style is clearly that of the Makki Surahs and there is nothing to indicate that any part (or the whole) of it was revealed at al-Madinah, yet the words, "these are the two parties", have given rise to the misunderstanding that this verse was revealed at al-Madinah. Some commentators are of the opinion that the two parties referred to were the parties who met in the Battle of Badr, but there is nothing in the context to support this opinion. On the other hand, from the context in which these words occur, it becomes obvious that the two parties referred to were the "Believers and the disbelievers." For the conflict between Belief and disbelief has always been going on ever since the creation of man and will go on upto the Day of Resurrection.
Incidentally, this latter view helps prove that the Qur'an is a continuous whole and every part of it is closely connected with the other: whereas the comments mentioned earlier would imply that there is no continuous theme in the Qur'an but different parts of it have been put together without rhyme or reason.
إِنَّ الَّذِينَ كَفَرُوا وَيَصُدُّونَ عَنْ سَبِيلِ
اللَّهِ وَالْمَسْجِدِ الْحَرَامِ الَّذِي جَعَلْنَاهُ لِلنَّاسِ سَوَاءً
الْعَاكِفُ فِيهِ وَالْبَادِ ۚ وَمَنْ يُرِدْ فِيهِ بِإِلْحَادٍ بِظُلْمٍ نُذِقْهُ
مِنْ عَذَابٍ أَلِيمٍ {22:25}
[Q22:25] Innal
lazeena kafaroo wa yasuddoona 'an sabeelil laahi wal Masjidil Haraamil lazee
ja'alnaahu linnaasi sawaaa'anil 'aakifu feehi walbaad; wa mai yurid feehi bi
ilhaadim bizulmin nuziqhu min 'azaabin aleem.
[Q22:25] Surely (as for) those who disbelieve, and hinder (men) from ALLAH (SWT)'s way and from the Sacred Mosque which We have made equally for all men, (for) the dweller therein and (for) the visitor, and whoever shall incline therein to wrong unjustly, We will make him taste of a painful chastisement.
[Q22:25] Surely (as for) those who disbelieve, and hinder (men) from ALLAH (SWT)'s way and from the Sacred Mosque which We have made equally for all men, (for) the dweller therein and (for) the visitor, and whoever shall incline therein to wrong unjustly, We will make him taste of a painful chastisement.
[Q22:25] Sesungguhnya (amatlah zalim) orang-orang yang kafir serta menghalangi
manusia dari jalan ALLAH (SwT) (agama Islam) dan dari memasuki Masjidilharam
(Mekah) yang Kami jadikan ia tempat beribadat untuk seluruh umat manusia (yang
beriman) samada yang tinggal menetap di situ atau yang datang berziarah dan
sesiapa yang berazam melakukan di situ sebarang perbuatan yang di larang dengan
cara yang zalim, Kami akan merasakannya azab yang tidak terperi sakitnya.
THE SACRED MASJID AL HARAM IS A SANCTUARY. IT IS SAID THAT TO ENTER INTO
IT, NOT CLAD AS A PILGRIM, IS AN OFFENSE. It is a universal principle that unless an evil deed is actually
committed, it is neither recorded nor punished, but in the sacred masjid even
an evil thought or intention is treated as a sin committed which is invariably
punished.
©
Now
remember the plan of Yazid
bin Mu-awiyah to kill Imam Husayn
bin Ali in Ka-bah, while he was performing the hajj.
____________________________________________________________________________________________________________________________________________________
(22:25) Those
who disbelieved, *41 and
are (now) debarring others from the Way of Allah and from visiting that Sacred
Mosque, *42 which
We have assigned to all mankind with equal rights for its dwellers and the
out-sideis, *43 (surely deserve
punishment); whosoever shall deviate from righteousness, and adopt in this
(Sacred Mosque) the way of iniquity *44, We will make him
taste a painful chastisement.
*41 "Those who disbelieved" were the people
who rejected the Message of the Holy Prophet. The subsequent theme clearly
shows that they were the disbelievers of Makkah.
*42 That is, "They debarred the Holy Prophet and his followers from performing Hajj and 'Umrah".
*43 That is, "This is not exclusively the property of any person or family or clan but is meant for all mankind alike. Therefore bone has any right to debar others from it."
IN THIS CONNECTION, TWO QUESTIONS HAVE ARISEN AMONG THE JURISTS OF ISLAM:
(1) What is meant by the "Sacred Mosque"? Dces it mean the mosque itself or includes the whole "Inviolable Place" of Makkah?
(2) What is meant by "equal rights" of its dwellers and the outsiders?
According to some jurists it means the "Sacred Mosque" itself and not the whole of Inviolable Makkah. They base this opinion on the apparent wording of the Qur'an, and say that by "equal rights" is meant equal rights only in regard to worship in it. They cite a Tradition of the Holy Prophet to support their opinion. He said: "O children of 'Abd Manaf, those of you who will have authority over the affairs of the people, should not stop anybody from moving round the Ka'bah or froth offering prayers in it at any time of the day or night."
Imam Shafi'i and others who support this view are of the opinion that it is wrong to conclude from this verse that the rights of the dwellers and the outsiders are equal in every respect, but they are equal only in regard to the right of worship and in nothing else, for the people of Makkah owned the lands and the houses of Makkah before Islam and also after it. So much so that during the time of Caliph 'Umar, the house of Safwan bin Umayyah was actually purchased from him for the purpose of making a prison in Makkah.
The others who hold that the "Sacred Mosque" refers to the whole of the "Inviolable Place" of Makkah derive their authority from verses 196 and 217 of Chapter lI (Al-Baqarah). They argue that Hajj is not performed only in the Ka'bah (the Sacred Mosque), but the pilgrim has to visit Mina, Muzdalifah, `Arafat, etc. for the performance of Hajj rites. Thus, they hold that equality is not merely in regard to worship in the "Sacred Mosque", but in regard to all other rights in Makkah. As this place has been appointed for Hajj by AIIah for all alike, none has any right of ownership in it. Anyone can stay anywhere he likes and node can prohibit him from doing so. They cite many Traditions in support of their opinion:
(1) Abdullah bin `Umar reports that the Holy Prophet said: "Makkah is the place where travellers have to stay: therefore its lands cannot be sold nor can anyone charge rent for its houses."
(2) According to Ibrahim Nakha`i, the Holy Prophet said: "Makkah has been made an "Inviolable Place" by Allah: therefore selling its land and charging of rent for its houses is unlawful". Mujahid has also reported a tradition almost in similar words.
(3) Alqamah says, "During the time of the Holy Prophet, and of the first three Caliphs, the lands of Makkah were regarded as common property and one could live there or allow others to live therein."
(4) `Abdullah bin `Umar says, "Caliph `Umar had ordered that no resident of Makkah should close the door of his house during the Hajj season." According to Mujahid; Caliph `Umar had ordered that the people of Makkah should not put doors to enclose their courtyards but keep them open so that anyone who liked might come in and stay there. The same has been related by `Ata' with the addition that Suhail bin `Amr was the only exception to this rule, who was allowed to put a door in his courtyard in order to safeguard his camels in connection with his trade.
(5) `Abdullah bin `Umar also says that the one who receives rent for his house in Makkah fills his belly with fire.
(6) `Abdullah bin `Abbas says that Allah has made the whole of Makkah the "Sacred Mosque" where all have equal rights, Therefore the people of Makkah have no right to charge rent.
(7) `Umar bin `Abdul `Aziz sent an order to the governor of Makkah to this effect: "No rent should be charged for the houses of Makkah because it is unlawful".
On the basis of the above traditions, quite a few of the followers of the Companions and also, Imams Malik, Abu Hanifah, Sufyan Thauri, Ahmad bin Hanbal and Ishaq bin Rahawayah from among the Jurists, are of the opinion that it is unlawful to sell a piece of land and to charge rent, at least during the Hajj season, in Makkah. However, the majority of the Jurists are of the opinion that people can own houses in Makkah and can sell them as buildings but not as land. In my opinion, this last view seems to be the right one because it conforms with the Qur'an and the Sunnah and the practice of the rightly-guided Caliphs. It is obvious that Allah has not made Hajj obligatory for the Muslims of the whole world in order to provide a means of income for the people of Makkah. As Allah Has set apart the "Inviolable Place" for the benefit of all the Believers, that land is not the property of anyone and every pilgrim has the right to stay anywhere he can find room for himself.
*44 It dces not imply any specific act, but means every act that deviates from righteousness and falls under the definition of iniquity. Though all such acts are sins at alI times and places; their commission in the "Inviolable Place" makes them all the more heinous; so much so that the commentators are of the opinion that even taking of an unnecessary oath brings it under the same category.
Besides common sins, there are certain other things whose commission in the "Inviolable Place" brings them under the same category. For instance:
(l) It is prohibited to take legal action even against a murderer, etc. who takes shelter within the "Inviolable Place": so much so that he cannot be arrested as long as he retrains therein. This sanctity of the "Inviolable Place" is being observed since the time of Prophet Abraham. The Qur'an says, "Whoso even enters it, he becomes safe and secure . . ." (III: 97).
(2) The consensus of opinion is that there can be no retribution within the "Inviolable Place" for the crimes committed outside it. Hadrat `Umar, `Abdullah bin `Umar and `Abdullah bin `Abbas declared, "We will not take any action in it even against the murderer of our fathers."
(3) It is unlawful to wage war or shed blood within it. On the second day of the conquest of Makkah, the Holy Prophet declared, "O people, Allah has trade Makkah a Sanctuary since the very creation of this world, and it will remain so by Allah's ordinance up to the Day of Resurrection; therefore, it is not lawful for any man, who believes in Allah and the Day of Resurrection, to shed blood here". Then he added, "Suppose a man legalizes bloodshed here on the basis of the precedent that I waged war here, tell him, 'Allah made it lawful for His Messenger and not for you'. It was made lawful for me for a short interval of the day. Then it was again made "Inviolable" as before".
(4) It is unlawful to cut naturally growing trees or uproot the grass which has grown there. It is also prohibited to hunt birds and animals within the boundary or to drive them out from the "Inviolable Place" for hunting. It is, however, lawful to kill a serpent, a scorpion and other harmful animals and to uproot dry grass and "Izkhir" which is a kind of grass.
(5) It is prohibited to pick up anything that has fallen to the ground. In a Tradition, reported by Abu Dawud, the Holy Prophet prohibited people to pick up, anything belonging to a pilgrim that had fallen to the ground.
(6) It is unlawful for a pilgrim who comes with the intention of performing Hajj or 'Umrah" to enter therein without Ihram. However, there is a divergence of opinion in regard to the entry of others than the pilgrims without Ihram. According to 'Abdullah bin `Abbas no one is allowed to enter therein without Ihram in any case, and this has been supported by a saying each of Imam Ahmad and Imam Shafi`i. According to other sayings of Imams Ahmad and Shafi`i, those people who have to visit the' "Inviolable Place" frequently in connection with trade and business, are excepted. Imam Abu Hanifah, however, holds the view that the person who lives within the limits of the appointed "Miqats" can visit Makkah without Ihram but the outsiders cannot enter it without Ihram.
*42 That is, "They debarred the Holy Prophet and his followers from performing Hajj and 'Umrah".
*43 That is, "This is not exclusively the property of any person or family or clan but is meant for all mankind alike. Therefore bone has any right to debar others from it."
IN THIS CONNECTION, TWO QUESTIONS HAVE ARISEN AMONG THE JURISTS OF ISLAM:
(1) What is meant by the "Sacred Mosque"? Dces it mean the mosque itself or includes the whole "Inviolable Place" of Makkah?
(2) What is meant by "equal rights" of its dwellers and the outsiders?
According to some jurists it means the "Sacred Mosque" itself and not the whole of Inviolable Makkah. They base this opinion on the apparent wording of the Qur'an, and say that by "equal rights" is meant equal rights only in regard to worship in it. They cite a Tradition of the Holy Prophet to support their opinion. He said: "O children of 'Abd Manaf, those of you who will have authority over the affairs of the people, should not stop anybody from moving round the Ka'bah or froth offering prayers in it at any time of the day or night."
Imam Shafi'i and others who support this view are of the opinion that it is wrong to conclude from this verse that the rights of the dwellers and the outsiders are equal in every respect, but they are equal only in regard to the right of worship and in nothing else, for the people of Makkah owned the lands and the houses of Makkah before Islam and also after it. So much so that during the time of Caliph 'Umar, the house of Safwan bin Umayyah was actually purchased from him for the purpose of making a prison in Makkah.
The others who hold that the "Sacred Mosque" refers to the whole of the "Inviolable Place" of Makkah derive their authority from verses 196 and 217 of Chapter lI (Al-Baqarah). They argue that Hajj is not performed only in the Ka'bah (the Sacred Mosque), but the pilgrim has to visit Mina, Muzdalifah, `Arafat, etc. for the performance of Hajj rites. Thus, they hold that equality is not merely in regard to worship in the "Sacred Mosque", but in regard to all other rights in Makkah. As this place has been appointed for Hajj by AIIah for all alike, none has any right of ownership in it. Anyone can stay anywhere he likes and node can prohibit him from doing so. They cite many Traditions in support of their opinion:
(1) Abdullah bin `Umar reports that the Holy Prophet said: "Makkah is the place where travellers have to stay: therefore its lands cannot be sold nor can anyone charge rent for its houses."
(2) According to Ibrahim Nakha`i, the Holy Prophet said: "Makkah has been made an "Inviolable Place" by Allah: therefore selling its land and charging of rent for its houses is unlawful". Mujahid has also reported a tradition almost in similar words.
(3) Alqamah says, "During the time of the Holy Prophet, and of the first three Caliphs, the lands of Makkah were regarded as common property and one could live there or allow others to live therein."
(4) `Abdullah bin `Umar says, "Caliph `Umar had ordered that no resident of Makkah should close the door of his house during the Hajj season." According to Mujahid; Caliph `Umar had ordered that the people of Makkah should not put doors to enclose their courtyards but keep them open so that anyone who liked might come in and stay there. The same has been related by `Ata' with the addition that Suhail bin `Amr was the only exception to this rule, who was allowed to put a door in his courtyard in order to safeguard his camels in connection with his trade.
(5) `Abdullah bin `Umar also says that the one who receives rent for his house in Makkah fills his belly with fire.
(6) `Abdullah bin `Abbas says that Allah has made the whole of Makkah the "Sacred Mosque" where all have equal rights, Therefore the people of Makkah have no right to charge rent.
(7) `Umar bin `Abdul `Aziz sent an order to the governor of Makkah to this effect: "No rent should be charged for the houses of Makkah because it is unlawful".
On the basis of the above traditions, quite a few of the followers of the Companions and also, Imams Malik, Abu Hanifah, Sufyan Thauri, Ahmad bin Hanbal and Ishaq bin Rahawayah from among the Jurists, are of the opinion that it is unlawful to sell a piece of land and to charge rent, at least during the Hajj season, in Makkah. However, the majority of the Jurists are of the opinion that people can own houses in Makkah and can sell them as buildings but not as land. In my opinion, this last view seems to be the right one because it conforms with the Qur'an and the Sunnah and the practice of the rightly-guided Caliphs. It is obvious that Allah has not made Hajj obligatory for the Muslims of the whole world in order to provide a means of income for the people of Makkah. As Allah Has set apart the "Inviolable Place" for the benefit of all the Believers, that land is not the property of anyone and every pilgrim has the right to stay anywhere he can find room for himself.
*44 It dces not imply any specific act, but means every act that deviates from righteousness and falls under the definition of iniquity. Though all such acts are sins at alI times and places; their commission in the "Inviolable Place" makes them all the more heinous; so much so that the commentators are of the opinion that even taking of an unnecessary oath brings it under the same category.
Besides common sins, there are certain other things whose commission in the "Inviolable Place" brings them under the same category. For instance:
(l) It is prohibited to take legal action even against a murderer, etc. who takes shelter within the "Inviolable Place": so much so that he cannot be arrested as long as he retrains therein. This sanctity of the "Inviolable Place" is being observed since the time of Prophet Abraham. The Qur'an says, "Whoso even enters it, he becomes safe and secure . . ." (III: 97).
(2) The consensus of opinion is that there can be no retribution within the "Inviolable Place" for the crimes committed outside it. Hadrat `Umar, `Abdullah bin `Umar and `Abdullah bin `Abbas declared, "We will not take any action in it even against the murderer of our fathers."
(3) It is unlawful to wage war or shed blood within it. On the second day of the conquest of Makkah, the Holy Prophet declared, "O people, Allah has trade Makkah a Sanctuary since the very creation of this world, and it will remain so by Allah's ordinance up to the Day of Resurrection; therefore, it is not lawful for any man, who believes in Allah and the Day of Resurrection, to shed blood here". Then he added, "Suppose a man legalizes bloodshed here on the basis of the precedent that I waged war here, tell him, 'Allah made it lawful for His Messenger and not for you'. It was made lawful for me for a short interval of the day. Then it was again made "Inviolable" as before".
(4) It is unlawful to cut naturally growing trees or uproot the grass which has grown there. It is also prohibited to hunt birds and animals within the boundary or to drive them out from the "Inviolable Place" for hunting. It is, however, lawful to kill a serpent, a scorpion and other harmful animals and to uproot dry grass and "Izkhir" which is a kind of grass.
(5) It is prohibited to pick up anything that has fallen to the ground. In a Tradition, reported by Abu Dawud, the Holy Prophet prohibited people to pick up, anything belonging to a pilgrim that had fallen to the ground.
(6) It is unlawful for a pilgrim who comes with the intention of performing Hajj or 'Umrah" to enter therein without Ihram. However, there is a divergence of opinion in regard to the entry of others than the pilgrims without Ihram. According to 'Abdullah bin `Abbas no one is allowed to enter therein without Ihram in any case, and this has been supported by a saying each of Imam Ahmad and Imam Shafi`i. According to other sayings of Imams Ahmad and Shafi`i, those people who have to visit the' "Inviolable Place" frequently in connection with trade and business, are excepted. Imam Abu Hanifah, however, holds the view that the person who lives within the limits of the appointed "Miqats" can visit Makkah without Ihram but the outsiders cannot enter it without Ihram.
SECTION
4
Pilgrimage
to the Sacred House
Pilgrimage
to the Sacred House enjoined – The blessings pilgrimage has – The discipline to
be observed during pilgrimage.
وَإِذْ بَوَّأْنَا لِإِبْرَاهِيمَ مَكَانَ الْبَيْتِ
أَنْ لَا تُشْرِكْ بِي شَيْئًا وَطَهِّرْ بَيْتِيَ لِلطَّائِفِينَ وَالْقَائِمِينَ
وَالرُّكَّعِ السُّجُودِ {22:26}
[Q22:26] Wa iz
bawwaanaa li Ibraaheema makaanal Baiti allaa tushrik bee shai'anw wa tahhir Baitiya
litaaa'ifeena walqaaa' imeena warrukka 'is sujood.
[Q22:26] And when We assigned to Ibrahim the place of the House, saying: Do not associate with Me aught, and purify My House for those who make the circuit and stand to pray and bow and prostrate themselves.
[Q22:26] And when We assigned to Ibrahim the place of the House, saying: Do not associate with Me aught, and purify My House for those who make the circuit and stand to pray and bow and prostrate themselves.
[Q22:26] Dan (ingatkanlah peristiwa) ketika Kami tentukan bagi Nabi Ibrahim
tempat Kaabah (untuk membinanya, lalu Kami berfirman kepadanya): Janganlah
engkau sekutukan sesuatu pun denganKu dan bersihkanlah rumahKu (Kaabah ini)
bagi orang-orang yang tawaf dan orang-orang yang berdiri dan yang rukuk serta
yang sujud (mengerjakan sembahyang).
Refer to the commentary of al Baqarah 2:125 and 126, 127 to 129, 196
to 200; Ali Imran 3:96 and 97.
"Associate
not anything with Me (ALLAH (SWT)" is a message
given to people through Ibrahim.
WHEN Ibrahim and Ismail had
built the Ka-bah, Ibrahim, as commanded by ALLAH (SWT), called out all mankind
to come to the house of ALLAH (SWT) for pilgrimage. Ibrahim, from atop the
mountain of Abu Qubays, made the announcement. His voice is meant for all those
who were and are destined to perform the pilgrimage till the day of
resurrection. WHEN
the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) decided to go to the house
of ALLAH (SWT) in 10 Hijra, verse 27 was revealed. A very large number of
Muslims came in response to the call of the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad). The pilgrimage is known as hajjah al wida (the last pilgrimage), after which the
historic event of Ghadir Khum took
place. Please refer to the commentary of al Ma-idah 5:5 and 67.
Ù To know the moral, spiritual and material excellences of hajj please refer to the commentary of the
abovenoted verses of al Baqarah and Ali Imran.
VERSE 27 was revealed in Makka. Historically the Muslims
were passing through a most difficult time. **A group of helpless Muslims were sent to Abyssinia to escape from the relentless
persecution of the pagan Quraysh. **The Holy
Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) along with his family and
the remaining companions left Makka
to take refuge in Madina permanently. The city of Makka
was in the control of the polytheists who publicly declared their plans to kill
the Holy Prophet (ALLAHuma sali ala Muhammad wa ala
ali Muhammad), his relatives and his followers.
µ It was a miracle of ALLAH
(SWT) that under such adverse circumstances and despite universal hostility the
house of ALLAH (SWT), built by Ibrahim and Ismail, became the centre of Islam
in the years that followed this proclamation. This miracle is a lasting evidence of the truthfulness of the Holy
Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) and the
religion of ALLAH (SWT), Islam, till eternity.
Hajj is described as mash-had, a place to be
present and attend the meeting to witness universal advantages. IT PRAYERS have also been described by
the holy Imams of the Ahlul Bayt as a general place for witnessing or meeting
in this sense.
·
Imam Ali bin
Musa ar Rida said:
"The
two rakats have been
replaced by the two sermons in Friday prayers because on Friday a general
meeting or witnessing takes place."
THE
CONGREGATIONAL DEVOTION AND WORSHIP gives an
opportunity to the believers to meet and know each other better, to pay homage
to their leader (Imam), and to receive guidance from him or from his
representative.
·
For bayt al atiq (the
ancient house) refer to the commentary of al Baqarah: 2:25, 126 and Ali Imran 3:96.
·
For lawful food refer to the commentary of al Baqarah 2:173, al Ma-idah 6:3 and 4 and An-am 6:122,
139 and 147.
·
Hurumat refers to the sacred laws
and rites prescribed by ALLAH (SWT).
·
Zur, according to the Ahlul Bayt,
are the "vain words", including
any utterances disapproved by ALLAH (SWT). According to the scholars among the
followers of ahl al dhikr (the people of the holy Qur’an), the Ahlul Bayt, Zur
also refers to music since it is composed of "vain
sounds and voices."
____________________________________________________________________________________________________________________________________________________
(22:26) Recall
to mind the time when We assigned the site of this House (the Ka`bah) to
Abraham, saying, "Do not associate anything as a partner with Me; keep My
House clean and pure *45 for
those who go round it and for those who stand and bow down and prostrate (in
worship),
*45 Some
commentators opine that the address to Prophet Abraham ends with v. 26 and say
that the Command contained in v. 27 was addressed to the Holy Prophet; but this
opinion does not fit in with the context. For it is obvious that this Command
also was addressed to Prophet Abraham when he had built the Ka`bah. Moreover,
the command implies that the House of Allah had been built for the worship of
One Allah and there was general permission from the very first day for all
worshippers to visit it for performing Hajj.
وَأَذِّنْ فِي النَّاسِ بِالْحَجِّ يَأْتُوكَ
رِجَالًا وَعَلَىٰ كُلِّ ضَامِرٍ يَأْتِينَ مِنْ كُلِّ فَجٍّ عَمِيقٍ {22:27}
[Q22:27] Wa
azzin fin naasi bil Hajji yaatooka rijaalanw wa 'alaa kulli daamiriny yaateena
min kulli fajjin 'ameeq;
[Q22:27] And proclaim among men the Pilgrimage: they will come to you on foot and on every lean camel, coming from every remote path,
[Q22:27] And proclaim among men the Pilgrimage: they will come to you on foot and on every lean camel, coming from every remote path,
[Q22:27] Dan serukanlah umat manusia untuk mengerjakan ibadat Haji, nescaya
mereka akan datang ke (rumah Tuhanmu) dengan berjalan kaki dan dengan
menunggang berjenis-jenis unta yang kurus yang datangnya dari berbagai jalan
(dan ceruk rantau) yang jauh.
(see
commentary for verse 26)
____________________________________________________________________________________________________________________________________________________
(22:27) and
make a proclamation to the people to come to you for Hajj from far and near, on
foot and on lean *46 camels *47
*46 The
expression "lean camels" has been deliberately used to depict the
picture of the camels of pilgrims coming from far-off places to perform
Hajj.
*47 In my opinion the address to Prophet Abraham comes to an end with v. 27 and vv. 28-29 have been added to emphasize and give further instructions for the performance of Hajj. We have based this opinion on the use of the epithet "Ancient House of the Ka`bah". It could not have been used at the time when Prophet Abraham built it. (For further details about the construction of the Ka`bah see II: 125-129, III: 96, 97 and XIV: 35-41).
*47 In my opinion the address to Prophet Abraham comes to an end with v. 27 and vv. 28-29 have been added to emphasize and give further instructions for the performance of Hajj. We have based this opinion on the use of the epithet "Ancient House of the Ka`bah". It could not have been used at the time when Prophet Abraham built it. (For further details about the construction of the Ka`bah see II: 125-129, III: 96, 97 and XIV: 35-41).
لِيَشْهَدُوا مَنَافِعَ لَهُمْ وَيَذْكُرُوا اسْمَ
اللَّهِ فِي أَيَّامٍ مَعْلُومَاتٍ عَلَىٰ مَا رَزَقَهُمْ مِنْ بَهِيمَةِ
الْأَنْعَامِ ۖ فَكُلُوا مِنْهَا وَأَطْعِمُوا الْبَائِسَ الْفَقِيرَ {22:28}
[Q22:28] Li
yashhadoo manaafi'a lahum wa yazkurus mal laahi feee ayyaamimma'loomaatin 'alaa
maa razaqahum mim baheematil an'aami fakuloo minhaa wa at'imul baaa'isal faqeer.
[Q22:28] That they may witness advantages for them and mention the name of ALLAH (SWT) during stated days over what He has given them of the cattle quadrupeds, then eat of them and feed the distressed one, the needy.
[Q22:28] That they may witness advantages for them and mention the name of ALLAH (SWT) during stated days over what He has given them of the cattle quadrupeds, then eat of them and feed the distressed one, the needy.
[Q22:28] Supaya mereka menyaksikan berbagai perkara yang mendatangkan faedah
kepada mereka serta memperingati dan menyebut nama ALLAH (SwT), pada hari-hari
yang tertentu, kerana pengurniaanNya kepada mereka dengan binatang-binatang
ternak (untuk dijadikan korban); dengan yang demikian makanlah kamu dari
(daging) binatang-binatang korban itu dan berilah makan kepada orang yang
susah, yang fakir miskin.
(see commentary for verse 26)
____________________________________________________________________________________________________________________________________________________
(22:28) so that they may witness the benefits that have
been made available here for them: *48 and during the known appointed
days, they should mention the name of Allah over the cattle He has provided
them: *49 then they may eat their flesh and also give of
it to the indigent and needy. *50
*48 "The
benefits" include both religious and worldly benefits. It was due mainly
to the Ka`bah that during the period of 2500 years between the times of Prophet
Abraham and the Holy Prophet, the Arabs, in spite of their tribal life,
remained attached to one central place and continued to visit it from all parts
of Arabia for performing Hajj year after year. This in turn preserved their
language, their culture and their Arab identity. Then during the course of the
year they were afforded at least four months of perfect peace when anybody and
everybody could safely travel alone or in trade caravans; thus the ritual of
Hajj was directly beneficial to economic life of the country as well. For
details see III: 97 and E.N's 80, 81 thereof, and V: 97 and E.N. 113
thereof.
*49 "The cattle" here imply the camel, cow, sheep and goat as has been clearly mentioned in VI: 142-144.". . . they should mention the name of Allah over the cattle" implies that they should slaughter the cattle for Allah's sake and in His name, as is clear from the subsequent sentences. Allah's name should be recited at the time the cattle are slaughtered to show that the Muslims are to slaughter and sacrifice animals in Allah's name alone so as to distinguish them from the disbelievers who slaughtered animals without mentioning Allah's name or by mentioning other names than that of Allah.
As regards "the known appointed days", there is a difference of opinion as to their exact identity. Some of the opinions as to what the "appointed days" mean are:
(1) The first ten days of Zil-Hajj. This view is supported by Ibn `Abbas, Hasan Basri, Ibrahim Nakha`i, Qatadah and several other Companions and their followers. Imams Abu Hanifah, Shafi`i and Ahmad bin Hanbal have also favoured this view.
(2) The tenth of Zil-Hajj and the three days following it. This view is supported by Ibn 'Abbas, Ibn `Umar, Ibrahim Nakha`i, Hasan and `Ata'. Imams Shafi`i and Ahmad are also reported to have favoured this in a saying each.
(3) The tenth day of Zil-Hajj and the two following days. This view has been supported by Hadrat `Umar, `Ali, Ibn `Umar, Ibn `Abbas, Anas bin Malik, Abu Hurairah, Said bin Musayyab and Said bin Jubair. Sufyan Thauri, Imam Malik, Imam Abu Yusuf and Imam Muhammad from among the Jurists have also adopted it, and the Hanafites and the Malikites are also generally agreed on this.
*50 The imperative mood of the verb has given rise to the misunderstanding that it is obligatory to eat their flesh and also to give of it to the needy people, Imams Shafi`i and Malik opine that it is good to eat of it and it is obligatory to give of it to others. According to Imam Abu Hanifah, both these things are permitted but are not obligatory. It is good to eat of it, for the people in the days of ignorance considered it unlawful to eat sacrificial meat of their own animals, and it is good to give of it to the poor by way of help. Ibn Jarir has cited instances from Hasan Basri, `Ata', Mujahid and Ibrahim Nakha`i to prove that the imperative mood dces not always imply a command, as for example in V: 2 and LXII: 10. Thus, ".... give of it to the indigent" does not mean that the flesh cannot be given to a rich person for the Companions of the Holy Prophet used to give of it to their friends, neighbours, relatives whether they were rich or poor. According to Ibn `Umar, one-third of the flesh may be consumed at home, one-third may be given to the neighbours and the remaining one-third distributed among the needy.
*49 "The cattle" here imply the camel, cow, sheep and goat as has been clearly mentioned in VI: 142-144.". . . they should mention the name of Allah over the cattle" implies that they should slaughter the cattle for Allah's sake and in His name, as is clear from the subsequent sentences. Allah's name should be recited at the time the cattle are slaughtered to show that the Muslims are to slaughter and sacrifice animals in Allah's name alone so as to distinguish them from the disbelievers who slaughtered animals without mentioning Allah's name or by mentioning other names than that of Allah.
As regards "the known appointed days", there is a difference of opinion as to their exact identity. Some of the opinions as to what the "appointed days" mean are:
(1) The first ten days of Zil-Hajj. This view is supported by Ibn `Abbas, Hasan Basri, Ibrahim Nakha`i, Qatadah and several other Companions and their followers. Imams Abu Hanifah, Shafi`i and Ahmad bin Hanbal have also favoured this view.
(2) The tenth of Zil-Hajj and the three days following it. This view is supported by Ibn 'Abbas, Ibn `Umar, Ibrahim Nakha`i, Hasan and `Ata'. Imams Shafi`i and Ahmad are also reported to have favoured this in a saying each.
(3) The tenth day of Zil-Hajj and the two following days. This view has been supported by Hadrat `Umar, `Ali, Ibn `Umar, Ibn `Abbas, Anas bin Malik, Abu Hurairah, Said bin Musayyab and Said bin Jubair. Sufyan Thauri, Imam Malik, Imam Abu Yusuf and Imam Muhammad from among the Jurists have also adopted it, and the Hanafites and the Malikites are also generally agreed on this.
*50 The imperative mood of the verb has given rise to the misunderstanding that it is obligatory to eat their flesh and also to give of it to the needy people, Imams Shafi`i and Malik opine that it is good to eat of it and it is obligatory to give of it to others. According to Imam Abu Hanifah, both these things are permitted but are not obligatory. It is good to eat of it, for the people in the days of ignorance considered it unlawful to eat sacrificial meat of their own animals, and it is good to give of it to the poor by way of help. Ibn Jarir has cited instances from Hasan Basri, `Ata', Mujahid and Ibrahim Nakha`i to prove that the imperative mood dces not always imply a command, as for example in V: 2 and LXII: 10. Thus, ".... give of it to the indigent" does not mean that the flesh cannot be given to a rich person for the Companions of the Holy Prophet used to give of it to their friends, neighbours, relatives whether they were rich or poor. According to Ibn `Umar, one-third of the flesh may be consumed at home, one-third may be given to the neighbours and the remaining one-third distributed among the needy.
ثُمَّ لْيَقْضُوا تَفَثَهُمْ وَلْيُوفُوا نُذُورَهُمْ
وَلْيَطَّوَّفُوا بِالْبَيْتِ الْعَتِيقِ {22:29}
[Q22:29] Summal
yaqdoo tafasahum wal yoofoo nuzoorahum wal yattawwafoo bil Baitil 'Ateeq.
[Q22:29] Then let them accomplish their needful acts of shaving and cleansing, and let them fulfil their vows and let them go round the Ancient House.
[Q22:29] Then let them accomplish their needful acts of shaving and cleansing, and let them fulfil their vows and let them go round the Ancient House.
[Q22:29] Kemudian hendaklah mereka membersihkan dirinya dan hendaklah mereka
menyempurnakan nazar-nazarnya dan hendaklah mereka tawaf akan Baitullah
(Kaabah) yang tua sejarahnya itu.
Then clean the body of the superfluous growth of
the unnecessary hair and nails (which is not allowed during the state ‘Ihram’ or the dedication to pilgrimage) and clean
body thoroughly of the dirt.
The Ka-bah is called the Oldest or the most
Ancient House. It was known as such throughout the land with this name
indicating its established antiquity. See verses 2:127,
3:95 and also verse 125 of
this Surah.
____________________________________________________________________________________________________________________________________________________
(22:29) Then they should clean off their
"dirt' *51 fulfil their vows *52 and
go round the "Ancient House". *53
*51 It means
that after performing the essential Hajj rites, one should put off Ihram, have
a shave, bath, etc. for one is free from the restrictions of Ihram after Hajj.
However, one is not allowed to have sexual relations with his wife till one has
performed the Tawaf of Ziyarah or Ifadah.
*52 That is, the vow one has made for that occasion.
*53 The Arabic word `Atiq, which has been used for the Ka`bah, is very meaningful for it implies:
(1) ancient,
(2) free from the sovereignty and ownership of anyone,
(3) honoured and revered.
I am of the opinion that here the word Tawaf refers to the circumambulation performed on the tenth day of Zil-Hajj after setting aside Ihram, as the last ritual of Hajj, and is called Tawaf of Ifadah or Ziyarah (Visit).
*52 That is, the vow one has made for that occasion.
*53 The Arabic word `Atiq, which has been used for the Ka`bah, is very meaningful for it implies:
(1) ancient,
(2) free from the sovereignty and ownership of anyone,
(3) honoured and revered.
I am of the opinion that here the word Tawaf refers to the circumambulation performed on the tenth day of Zil-Hajj after setting aside Ihram, as the last ritual of Hajj, and is called Tawaf of Ifadah or Ziyarah (Visit).
ذَٰلِكَ وَمَنْ يُعَظِّمْ حُرُمَاتِ اللَّهِ فَهُوَ
خَيْرٌ لَهُ عِنْدَ رَبِّهِ ۗ وَأُحِلَّتْ لَكُمُ الْأَنْعَامُ إِلَّا مَا
يُتْلَىٰ عَلَيْكُمْ ۖ فَاجْتَنِبُوا الرِّجْسَ مِنَ الْأَوْثَانِ وَاجْتَنِبُوا
قَوْلَ الزُّورِ {22:30}
[Q22:30] Zaalika
wa mai yu'azzim hurumaatil laahi fahuwa khairul lahoo 'inda Rabbih; wa uhillat
lakumul an'aamu illaa maa yutlaa 'alaikum fajtanibur rijsa minal awsaani
wajtaniboo qawlaz zoor
[Q22:30] That (shall be so); and whoever respects the sacred ordinances of ALLAH (SWT), it is better for him with his Lord; and the cattle are made lawful for you, except that which is recited to you, therefore avoid the uncleanness of the idols and avoid false words,
[Q22:30] That (shall be so); and whoever respects the sacred ordinances of ALLAH (SWT), it is better for him with his Lord; and the cattle are made lawful for you, except that which is recited to you, therefore avoid the uncleanness of the idols and avoid false words,
[Q22:30] Itulah yang wajib dipatuhi dan sesiapa yang menghormati hukum-hukum ALLAH
(SwT) maka yang demikian menjadi kebaikan baginya di sisi Tuhannya dan
dihalalkan bagi kamu binatang-binatang ternak, kecuali yang dibacakan kepada
kamu (tentang haramnya), maka jauhilah kekotoran syirik yang disebabkan oleh
penyembahan berhala, serta jauhilah perkataan yang dusta,
(see commentary for verse 26)
____________________________________________________________________________________________________________________________________________________
(22:30) This was (the object for which the Ka`bah was
built,) and whoso observes the sanctity of the things ordained by Allah, it
will be best for him in the sight of his Lord. *54
*54 Though the
"command" is of a general nature, here it refers particularly to the
prohibitions which are connected with the "Sacred Mosque", Hajj,
'Umrah and Makkah. Incidentally, there is a subtle hint in it to the Quraish;
who had driven out the Muslims from Makkah and debarred them from Hajj and
violated the sanctity of the "Ancient House" by associating indecent,
filthy, and ungodly rites with Hajj and the House in contradiction to the ways
of Abraham.
حُنَفَاءَ لِلَّهِ غَيْرَ مُشْرِكِينَ بِهِ ۚ وَمَنْ
يُشْرِكْ بِاللَّهِ فَكَأَنَّمَا خَرَّ مِنَ السَّمَاءِ فَتَخْطَفُهُ الطَّيْرُ
أَوْ تَهْوِي بِهِ الرِّيحُ فِي مَكَانٍ سَحِيقٍ {22:31}
[Q22:31] Hunafaaa'a
lillaahi ghaira mushrikeena bih; wa mai yushrik billaahi faka annamaa kharra
minas samaaa'i fatakh tafuhut tairu aw tahwee bihir reehu bee makaanin saheeq.
[Q22:31] Being upright for ALLAH (SWT), not associating aught with Him and whoever associates (others) with ALLAH (SWT), it is as though he had fallen from on high, then the birds snatch him away or the wind carries him off to a far-distant place.
[Q22:31] Being upright for ALLAH (SWT), not associating aught with Him and whoever associates (others) with ALLAH (SWT), it is as though he had fallen from on high, then the birds snatch him away or the wind carries him off to a far-distant place.
[Q22:31] (Amalkanlah perkara-perkara itu) dengan tulus ikhlas kepada ALLAH (SwT),
serta tidak mempersekutukan sesuatu pun denganNya dan sesiapa yang
mempersekutukan sesuatu yang lain dengan ALLAH (SwT) maka seolah-olah dia jatuh
dari langit lalu disambar oleh burung atau dihumbankan oleh angin ke tempat
yang jauh (yang membinasakan).
The man who
falls from the worship of one true ALLAH (SWT), ALLAH (SWT), is like a man who
falls from heaven into the laps of false gods BUT is ripped open in the mid air
by the birds of prey. Then a fierce blast of wind, the wrath of ALLAH (SWT),
snatches him and throws him into the hell of those who rebel against ALLAH
(SWT) and defy him, from where he can never return to the safety of the faith.
COMPARED
TO THE HIGHLY EXALTED, sensible and conscious man who does not submit to any
authority other than ALLAH (SWT)'s, is the lifeless deviator, ready to accept
any authority, who would be torn to pieces by vultures and carried away by the
winds to fathomless abyss.
____________________________________________________________________________________________________________________________________________________
(22:31) And
the cattle have been made lawful for you *55 except
what has already been mentioned to you *56; therefore
guard yourselves against the filth of idols, *57 and
refrain from all false things. *58 Become
Allah's sincere servants, turning away from everything and without associating
any partner with Him, for the one who associates a partner with Allah, becomes
like him who has fallen from heaven. Then either the birds will snatch him away
or the wind will blow him off to a place where he will be shattered into
pieces. *59
*55 "And
the cattle have been made lawful for you ...." has been cited here for two
objects:
(1) It is to refute the custom of the Quraish under which certain cattle-bahirah saibah, wasilah and ham-were considered unlawful. They are being told that these are also lawful like other cattle.
(2) It is not unlawful as was held by the Quraish to eat the flesh of the cattle even in the state of "Ihram".
*56 This refers to VI: 145 and XVI: 11S in which Allah has forbidden the Muslims to eat what dies of itself, blood, flesh of swine or what has been slaughtered in any name other than Allah's.
*57 That is, "Refrain from and guard against the worship of idols just as you avoid filthy and dirty things".
*58 Though the expression "false things" is general and implies lies, false evidence, calumny, etc., here it particularly refers to those false creeds, rites, and rituals and superstitious things on which kufr and shirk have been founded. It is obvious that there is no greater lie than associating others with Allah in His Being, Attributes, Powers and Rights. It was a falsehood to make bahirah, etc. unlawful. . See also XVI :116.
To take a false oath and give a false evidence also come under this Commandment. A Tradition from the Holy Prophet says:
"A false evidence is equal to shirk with Allah." That is why according to the Islamic Law, a false witness should be punished and disgraced. Imams Abu Yusuf and Muhammad have expressed the opinion that a person who brings a false witness in the court should be publicly exposed and sentenced to a long imprisonment. This was the actual practice in the time of Hadrat `Umar. According to Makhul, he said:
"Such a person should be whipped, his head shaved and face blackened and he should be sentenced to a long imprisonment."
'Abdullah bin `Amir has reported from his father that a person's false evidence was established in Hadrat `Umar's court, whereupon the Caliph kept him exposed to public for a day, saying that he was so and so and a false witness so that people might recognize him, and then he imprisoned him. These days this can be done by publishing the culprit's name in the newspapers, etc.
*59 In this parable "heaven" means the original human nature. Man by nature is the servant of none else but AIIah and inherently accepts the Doctrine of Tauhid. That is why the one who follows the guidance of the Prophets becomes firm in these dictates of his nature and soars higher and higher. On the other hand, the one who rejects Allah or associates a partner with Him falls down from the "heaven"of his nature. Then he either becomes a victim of satans and evil leaders like the birds of the parable, which snatch away the fallen man, or he becomes a slave of his lusts, passions, whims, etc., which have been likened to the wind i» the parable. They lower him down from one wrong position to the other till he falls into the deepest abyss of degradation.
(1) It is to refute the custom of the Quraish under which certain cattle-bahirah saibah, wasilah and ham-were considered unlawful. They are being told that these are also lawful like other cattle.
(2) It is not unlawful as was held by the Quraish to eat the flesh of the cattle even in the state of "Ihram".
*56 This refers to VI: 145 and XVI: 11S in which Allah has forbidden the Muslims to eat what dies of itself, blood, flesh of swine or what has been slaughtered in any name other than Allah's.
*57 That is, "Refrain from and guard against the worship of idols just as you avoid filthy and dirty things".
*58 Though the expression "false things" is general and implies lies, false evidence, calumny, etc., here it particularly refers to those false creeds, rites, and rituals and superstitious things on which kufr and shirk have been founded. It is obvious that there is no greater lie than associating others with Allah in His Being, Attributes, Powers and Rights. It was a falsehood to make bahirah, etc. unlawful. . See also XVI :116.
To take a false oath and give a false evidence also come under this Commandment. A Tradition from the Holy Prophet says:
"A false evidence is equal to shirk with Allah." That is why according to the Islamic Law, a false witness should be punished and disgraced. Imams Abu Yusuf and Muhammad have expressed the opinion that a person who brings a false witness in the court should be publicly exposed and sentenced to a long imprisonment. This was the actual practice in the time of Hadrat `Umar. According to Makhul, he said:
"Such a person should be whipped, his head shaved and face blackened and he should be sentenced to a long imprisonment."
'Abdullah bin `Amir has reported from his father that a person's false evidence was established in Hadrat `Umar's court, whereupon the Caliph kept him exposed to public for a day, saying that he was so and so and a false witness so that people might recognize him, and then he imprisoned him. These days this can be done by publishing the culprit's name in the newspapers, etc.
*59 In this parable "heaven" means the original human nature. Man by nature is the servant of none else but AIIah and inherently accepts the Doctrine of Tauhid. That is why the one who follows the guidance of the Prophets becomes firm in these dictates of his nature and soars higher and higher. On the other hand, the one who rejects Allah or associates a partner with Him falls down from the "heaven"of his nature. Then he either becomes a victim of satans and evil leaders like the birds of the parable, which snatch away the fallen man, or he becomes a slave of his lusts, passions, whims, etc., which have been likened to the wind i» the parable. They lower him down from one wrong position to the other till he falls into the deepest abyss of degradation.
ذَٰلِكَ وَمَنْ يُعَظِّمْ شَعَائِرَ اللَّهِ
فَإِنَّهَا مِنْ تَقْوَى الْقُلُوبِ {22:32}
[Q22:32] Zaalika
wa mai yu'azzim sha'aaa'iral laahi fa innahaa min taqwal quloob.
[Q22:32] That (shall be so); and whoever respects the signs of ALLAH (SWT), this surely is (the outcome) of the piety of hearts.
[Q22:32] That (shall be so); and whoever respects the signs of ALLAH (SWT), this surely is (the outcome) of the piety of hearts.
[Q22:32] Demikianlah (ajaran ALLAH (SwT)) dan sesiapa yang menghormati
Syiar-syiar agama ALLAH (SwT) maka (dialah orang yang bertakwa) kerana
sesungguhnya perbuatan itu satu kesan dari sifat-sifat takwa hati orang
mukmin.
Sha-a-ir -symbols, signs or marks by which something
is known to belong to some particular person or a group of persons. See
commentary of al
Baqarah 2:158 and al Ma-idah 5:2.
§ In al Baqarah 2:158 Safa
and Marwa have been described as the
signs of ALLAH (SWT), AND
§ In verse 36 of this surah the sacrificial
camels have been termed as the symbols of ALLAH (SWT).
TO RESPECT OR
HONOUR ANYTHING WHICH STIMULATES THE REMEMBRANCE OF ALLAH
(SWT), WITHOUT THE INTENTION OF WORSHIP, IS DESCRIBED AS THE PIETY OF HEART. Here
it applies to the rites of pilgrimage.
v The followers of Muhammad and ali Muhammad respect and honour the "banner of Husayn" (alam) BECAUSE it is the
symbol and sign of the sacrifice he offered at Karbala to save the religion of ALLAH (SWT), Islam, from total
distortion by Yazid bin Mu-awiyah.
v The opponents and enemies of the Ahlul Bayt oppose the "banner
of Husayn" to make people forget the "great sacrifice" so that the distortion and
deviation introduced by Yazid and other
caliphs like him may continue as the real religion preached by the Holy
Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), otherwise there is nothing contrary to the principles of true Islam
in paying respect to the banner of Husayn (alam) as
per verses
32 and 36 of this surah.
TO
HONOUR AND RESPECT THE SIGNS OF ALLAH (SWT) SUCH AS
(1) kissing the hafr al aswad,
(2) circumambulating
round the Ka-bah,
(3) running to and
fro between Safa and Marwa, and
(4) pelting stones at
the three places in Mina,
ARE, IN A
WAY, THE WORSHIP OF ALLAH (SWT), SO ACTS LIKE
ABOVE SHOULD NOT BE CONFUSED WITH IDOLATROUS PRACTICES AND RITUALS.
°
As explained in the commentary of verse 5 of al Fatihah to employ ways and means, in contravention to ALLAH
(SWT)'s orders, even to worship Him, is prohibited.
°
When commanded by
ALLAH (SWT), the angels fell prostrate before Adam BECAUSE compliance with His command
is His worship.
________________________________________________________________________________________________________________________________________
(22:32) This
is the fact of the matter: (so understand it well.) And whoso observe the
sanctity of what have been ordained as Symbols *60 of
Allah, do so because of the piety of the hearts. *61
*60 "Symbols
of God worship": the performance of Salat, Hajj, Fasting, etc., or things
like a Mosque or sacrificial offerings, etc. (See V: 2 and E.N.'s 5-7
thereof).
*61 That is, the observance of the sanctity of the "Symbols" by a man is a proof that there is piety in his heart. On the other hand, the man who violates their sanctity proves himself to be void of piety and fear of God. It shows that he either does not believe at all in Allah or adopts a rebellious attitude against Him.
*61 That is, the observance of the sanctity of the "Symbols" by a man is a proof that there is piety in his heart. On the other hand, the man who violates their sanctity proves himself to be void of piety and fear of God. It shows that he either does not believe at all in Allah or adopts a rebellious attitude against Him.
لَكُمْ فِيهَا مَنَافِعُ إِلَىٰ أَجَلٍ مُسَمًّى
ثُمَّ مَحِلُّهَا إِلَى الْبَيْتِ الْعَتِيقِ {22:33}
[Q22:33] Lakum
feehaa manaafi'u ilaaa ajalim musamman summa mahilluhaaa ilal Baitil 'Ateeq.
[Q22:33] You have advantages in them till a fixed time, then their place of sacrifice is the Ancient House.
[Q22:33] You have advantages in them till a fixed time, then their place of sacrifice is the Ancient House.
[Q22:33] Kamu beroleh berbagai-bagai faedah dan kegunaan pada binatang ternak
itu hingga ke suatu masa yang tertentu (bagi menyembelihnya); kemudian waktu
menyembelihnya ketika sampai di tanah haram Baitullah yang tua sejarahnya itu.
ä For bayt al atiq refer to al Baqarah 2:125, 127 to 129, 196 to 200; Ali Imran 3:96
and 97.
Fiha (in them) refers to the divine signs and rites
concerning the pilgrimage, which also include the sacrifice of animals. It is wrong to think that
the pronouns fiha and mahilluha refer
to sacrifice only, because the place
of sacrifice is not the ancient house (Ka-bah) but Mina. All the rites of
pilgrimage end with the last circumambulation of the Ka-bah.
____________________________________________________________________________________________________________________________________________________
(22:33) You
are permitted to derive benefits from the cattle dedicated for sacrifice) up to
an appointed time. *62 Thereafter
the (lawful) place (of their sacrifice) is near the Ancient House. *63
*62 This is to
remove the misunderstanding about getting any benefit from the animals dedicated
for sacrifice as they were also included in the "Symbols of Allah. This
was necessitated because the Arabs believed that it was unlawful to get any
benefit from them. One could neither ride on them nor carry any load on them
nor consume their milk, after they had been dedicated for sacrifice during
Hajj. In this verse that misunderstanding has been removed. Hadrat Abu Hurairah
and Anas have reported that the Holy Prophet saw a tnan walking in a miserable
condition on foot leading his camel by the nose-string. When the Holy Prophet
asked him to ride on it, he replied that it was his sacrificial offering. The
Holy Prophet again urged him to ride on his camel.
There is a divergence of opinion in regard to the interpretation of "an appointed time". Some commentators, particularly Ibn `Abbas, Qatadah, Mujahid, Dahhak and `Ata' are of the view that it refers to the time of the dedication of the animals for sacrifice. Obviously this is not the correct view, because in that case the permission to get benefit from them becomes meaningless. There are other commentators including `Urwah bin Zubair and `Ala' bin Abi Rabah, who are of the view that "appointed time" means the time of sacrifice and one can get benefit from them up till then. One may ride on them, drink their milk, take their young ones for use and shear their hair, wool, etc. Imam Shaf`i has adopted this view. The Hanafites are of the opinion that one can get benefit from them, if need be, though it is preferable not to do so.
*63 It does not mean that the sacrifice is to be made in the precincts of the "Ancient House" of the Ka`ah. The Qur'an uses the "House of Allah" or Masjid-i-Haram for the whole of the "Inviolable Place" of Makkah and not for that particular building. (V: 95).
There is a divergence of opinion in regard to the interpretation of "an appointed time". Some commentators, particularly Ibn `Abbas, Qatadah, Mujahid, Dahhak and `Ata' are of the view that it refers to the time of the dedication of the animals for sacrifice. Obviously this is not the correct view, because in that case the permission to get benefit from them becomes meaningless. There are other commentators including `Urwah bin Zubair and `Ala' bin Abi Rabah, who are of the view that "appointed time" means the time of sacrifice and one can get benefit from them up till then. One may ride on them, drink their milk, take their young ones for use and shear their hair, wool, etc. Imam Shaf`i has adopted this view. The Hanafites are of the opinion that one can get benefit from them, if need be, though it is preferable not to do so.
*63 It does not mean that the sacrifice is to be made in the precincts of the "Ancient House" of the Ka`ah. The Qur'an uses the "House of Allah" or Masjid-i-Haram for the whole of the "Inviolable Place" of Makkah and not for that particular building. (V: 95).
SECTION
5
Regard
for the signs of God
The
regard for the Signs of God is the evidence of the piety of the hearts – Spirit
of sacrifice must be piety which alone is acceptable to God and never the flesh
and the blood of the animals – To abstain from idol-worship and indulgence in
music.
وَلِكُلِّ أُمَّةٍ جَعَلْنَا مَنْسَكًا لِيَذْكُرُوا
اسْمَ اللَّهِ عَلَىٰ مَا رَزَقَهُمْ مِنْ بَهِيمَةِ الْأَنْعَامِ ۗ فَإِلَٰهُكُمْ
إِلَٰهٌ وَاحِدٌ فَلَهُ أَسْلِمُوا ۗ وَبَشِّرِ الْمُخْبِتِينَ {22:34}
[Q22:34] Wa
likulli ummatin ja'alnaa mansakal liyazkurus mal laahi 'alaa maa razaqahum mim
baheematil an'aam; failaahukum ilaahunw Waahidun falahooo aslimoo; wa
bashshiril mukhbiteen.
[Q22:34] And to every nation We appointed acts of devotion that they may mention the name of ALLAH (SWT) on what He has given them of the cattle quadrupeds; so your god is One ALLAH (SWT), therefore to Him should you submit, and give good news to the humble,
[Q22:34] And to every nation We appointed acts of devotion that they may mention the name of ALLAH (SWT) on what He has given them of the cattle quadrupeds; so your god is One ALLAH (SWT), therefore to Him should you submit, and give good news to the humble,
[Q22:34] Dan bagi tiap-tiap umat, Kami syariatkan ibadat menyembelih korban
(atau lain-lainnya) supaya mereka menyebut nama ALLAH (SwT) sebagai bersyukur
akan pengurniaanNya kepada mereka; binatang-binatang ternak yang disembelih
itu. Kerana Tuhan kamu semua ialah Tuhan Yang Maha Esa, maka hendaklah kamu
tunduk taat kepadaNya dan sampaikanlah berita gembira (wahai Muhammad) kepada
orang-orang yang tunduk taat;
For giving sacrifice of
animals see commentary of al Baqarah 2:196. SACRIFICE in some form or other existed in the
various other religions of old, BUT the sacrifice
prescribed in Islam has a deeper meaning with the higher object applicable to
the practical life of the believer in ALLAH (SWT). Sacrifices in the other creeds are only means to appease the anger of some imaginary deity
and to escape the wrath of the dread of some gods.
The sacrifice prescribed in Islam carries
quite a different significance, i.e., the dedication
of the self of the individual with the readiness to get even one’s self
sacrificed for the cause of ALLAH (SWT) if that becomes essential, (i.e., to lay down one’s own self.)
____________________________________________________________________________________________________________________________________________________
(22:34) For every community We have prescribed a way of
sacrifice so that the people (of that community) should pronounce the name of
Allah over the cattle which He has provided for them *64, (but
one and the same object underlies all the different ways). So your Deity is One
Deity: surrender to Him alone. And, O Prophet, give good news to those who
adopt a humble way, *65
*64 This verse
implies two things:
(l) Sacrifice has been an essential part of the worship of One Allah in all the revealed religions. In order to inculcate Tauhid, Allah prohibited sacrifice for anyone other than Himself. This was in keeping with the other prohibitions which were made for others than Allah. For instance, "prostration" before anyone other than Allah, making vows for others than Allah, visiting holy places others than those prescribed by Allah, fasting in the name of others than of Alla, etc., were alI prohibited.
(2) The other thing which has been common in all the revealed religions was the object of the sacrifice in the name of Allah though its details have been different in different religions, times and countries.
*65 The Arabic word `mukhbitin' has no equivalent in English. It includes those who (1) give up pride, arrogance and adopt humility before Allah, (2) surrender themselves to His service and slavery, and (3) accept His decrees sincerely.
(l) Sacrifice has been an essential part of the worship of One Allah in all the revealed religions. In order to inculcate Tauhid, Allah prohibited sacrifice for anyone other than Himself. This was in keeping with the other prohibitions which were made for others than Allah. For instance, "prostration" before anyone other than Allah, making vows for others than Allah, visiting holy places others than those prescribed by Allah, fasting in the name of others than of Alla, etc., were alI prohibited.
(2) The other thing which has been common in all the revealed religions was the object of the sacrifice in the name of Allah though its details have been different in different religions, times and countries.
*65 The Arabic word `mukhbitin' has no equivalent in English. It includes those who (1) give up pride, arrogance and adopt humility before Allah, (2) surrender themselves to His service and slavery, and (3) accept His decrees sincerely.
الَّذِينَ إِذَا ذُكِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ
وَالصَّابِرِينَ عَلَىٰ مَا أَصَابَهُمْ وَالْمُقِيمِي الصَّلَاةِ وَمِمَّا
رَزَقْنَاهُمْ يُنْفِقُونَ {22:35}
[Q22:35] Allazeena
izaa zukiral laahu wajilat quloobuhum wassaabireena 'alaa maaa asaabahum
walmuqeemis Salaati wa mimmaa razaqnaahum yunfiqoon.
[Q22:35] (To) those whose hearts tremble when ALLAH (SWT) is mentioned, and those who are patient under that which afflicts them, and those who keep up prayer, and spend (benevolently) out of what We have given them.
[Q22:35] (To) those whose hearts tremble when ALLAH (SWT) is mentioned, and those who are patient under that which afflicts them, and those who keep up prayer, and spend (benevolently) out of what We have given them.
[Q22:35] Iaitu orang-orang yang apabila disebut nama ALLAH (SwT), gerun
gementarlah hati mereka dan orang-orang yang sabar (cekal hati) terhadap
kesusahan yang menimpa mereka dan orang-orang yang mendirikan sembahyang, serta
orang-orang yang mendermakan sebahagian dari rezeki yang Kami berikan
kepadanya.
THIS
VERSE describes the qualities of al mukhbitin (who humble
themselves) mentioned in the preceding verse. See the commentary of al Baqarah 2:177.
1.
There are not those who make mere verbal profession
of the faith BUT translate it into action in
their daily life. They are the ones that the mention of ALLAH (SWT) makes their
heart filled with the awe for His Glory and their hearts get further steeled
with the strength of their fai th in the guardianship or the Authority of ALLAH
(SWT) and that nothing but His Will prevails.
2.
HENCE they are always patient under every kind of trying circumstances
(see verse
61:4).
3.
They are always mindful of the Lord and prayerful to Him.
4.
And whatever ALLAH (SWT) has endowed them with, they treat themselves as
mere trustees of the wealth in their hands and spend it in the Way of the Lord
to help the cause of truth and to help the needy among ALLAH (SWT)’s creatures,
particularly those who believe in the Lord.
____________________________________________________________________________________________________________________________________________________
(22:35) whose
hearts are filled with awe when Allah is mentioned before them: who endure with
fortitude any affliction that befalls them: and who establish Salat and, expend
of what We have given them. *66
*66 It means
that righteous people spend their lawful provisions in the Way of Allah to meet
their own and their dependents' lawful needs, to help their relatives,
neighbours and other needy people, on public works and propagation of the Word
of Allah. It dces not include expenditure in unlawful ways for unlawful
purposes. The Qur'anic term lnfaq implies neither over-spending nor being
miserly and stingy, but spending one's wealth on oneself and others according
to one's means and status in society.
وَالْبُدْنَ جَعَلْنَاهَا لَكُمْ مِنْ شَعَائِرِ
اللَّهِ لَكُمْ فِيهَا خَيْرٌ ۖ فَاذْكُرُوا اسْمَ اللَّهِ عَلَيْهَا صَوَافَّ ۖ
فَإِذَا وَجَبَتْ جُنُوبُهَا فَكُلُوا مِنْهَا وَأَطْعِمُوا الْقَانِعَ
وَالْمُعْتَرَّ ۚ كَذَٰلِكَ سَخَّرْنَاهَا لَكُمْ لَعَلَّكُمْ تَشْكُرُونَ {22:36}
[Q22:36] Walbudna
ja'alnaahaa lakum min sha'aaa'iril laahi lakum feehaa khairun fazkurusmal laahi
'alaihaa sawaaff; fa izaa wajabat junoobuhaa fakuloo minhaa wa at'imul qaani'a
walmu'tarr; kazaalika sakhkharnaahaa lakum la'allakum tashkuroon.
[Q22:36] And (as for) the camels, We have made them of the signs of the religion of ALLAH (SWT) for you; for you therein is much good; therefore mention the name of ALLAH (SWT) on them as they stand in a row, then when they fall down eat of them and feed the poor man who is contented and the beggar; thus have We made them subservient to you, that you may be grateful.
[Q22:36] And (as for) the camels, We have made them of the signs of the religion of ALLAH (SWT) for you; for you therein is much good; therefore mention the name of ALLAH (SWT) on them as they stand in a row, then when they fall down eat of them and feed the poor man who is contented and the beggar; thus have We made them subservient to you, that you may be grateful.
[Q22:36] Dan Kami jadikan unta (yang dihadiahkan kepada fakir miskin Mekah itu)
sebahagian dari syiar agama ALLAH (SwT) untuk kamu; pada menyembelih unta yang
tersebut ada kebaikan bagi kamu; oleh itu sebutlah nama ALLAH (SwT) (semasa
menyembelihnya) ketika ia berdiri di atas tiga kakinya maka apabila ia tumbang
(serta putus nyawanya), makanlah sebahagian daripadanya dan berilah (bahagian
yang lain) kepada orang-orang yang tidak meminta dan yang meminta. Demikianlah
Kami mudahkan ia untuk kamu (menguasainya dan menyembelihnya) supaya kamu bersyukur.
ä For sha-a-irillah refer to the commentary of al Baqarah 2:158;
Ma-idah 5:2 and Hajj 22:32.
For spending in
the way of ALLAH (SWT) see commentary of al Baqarah 2:3, 215, 273, particularly
verse 2:273 for giving alms to the
deserving, NOT to the professional beggars.
± The Sixth Holy Imam Jafar ibne
Muhammad As-Sadiq interprets
‘Qaane’ as one
contented, as one satisfied with what he is given,
‘Mo’tarra’ as a
‘beggar’ the one who exposes himself by begging.
____________________________________________________________________________________________________________________________________________________
(22:36) And We have included the camels *67 (dedicated
for sacrifice) among the Symbols of Allah, for there is much good for you in
them. *68 Therefore make them stand *69 and
mention the name of Allah over them, *70 and when (after the sacrifice,)
their backs lie still on the ground, *71 you may eat of their flesh and
give of it to the contented ones and to those who ask for it. Thus have We
subjected these animals to you so that you may be grateful' *72
*67 Seven
persons can become partners in the sacrifice of one camel and likewise in the
sacrifice of one cow and the like, as enjoined by the Holy Prophet in a
Tradition reported by Jabir bin `Abdullah in the Collection of Hadith by
Muslim.
*68 That is, "You should sacrifice animals because you get many benefits front them to show your gratitude to AIIah, the Giver, and also to acknowledge His Supremacy and Sovereignty".
*69 It should be noted that a camel is sacrificed while it is standing. This was enjoined by the Holy Prophet and is supported by Ibn `Abbas, Mujahid, Iahhak, etc. Muslim and Bukhar have reported a Tradition from Hadrat Ibn Umar, who saw a man slaughtering his camel in the sitting position. He said to him, "Tie one foot of your camel and make it stand, because that is the way of Abul Qasim (peace be upon him)". According to a tradition reported by Hadrat Jabir bin 'Abdullah, in Abu Dawud, the Holy Prophet and his Companions would tie a left foot of the camel and would make it stand on three feet; then they would slaughter it. The same is implied by the subsequent sentence: " ...and after their backs lie still on the ground ......." i.e. when they fall down to the ground after enough of their blood has run out.
*70 "Mention the name of Allah over them" implies that animals should be slaughtered by pronouncing the name of Allah over them, because without that their flesh would be unlawful to eat. This shows that in the Islamic Law there is no conception of slaughtering an animal without pronouncing the name of Allah over it. According to Traditions, there are different wordings for pronouncing the name of Allah over the animals at the time of their slaughter. Some of these are:
(I) Bismillahi Allahu Akbar; Allahumma minks wa laka: "In the name of Allah, AIIah is most Great! O Allah, this is Thine and is presented to Thee".
(2) Allahu Akbar- La ilaha ill-Allahu; Allahumma minks wa laka: "Allah is most Great: There is no god but Allah: O Allah, this is Thine and is presented to Thee".
(3) Inni wajjahtu wajhiya lillazi fatar-as-sama wati wal-arda, hanif-an-wa ma ana min-al-mushrikin. Inns Salati wa nusuki wa mahyaya wa mamati lillahi Rabb-il- 'alamin. La sharika lahu wa bi-zalika umirtu wa ana min-al-Muslimin. Allahumma minks wa laka. "I have turned my face sincerely towards the Being Who created the heavens and the earth, and I am not from among the idolatrous people. My Salat and my rites of worship and my life and my death are all for AIIah, the Lord of the universe, Who has no partner with Him. This is what I have been enjoined and I am the first to surrender to Him. O Allah! This is Thine, and is presented to Thee".
*71 ".......lie still on the ground......." means till they die completely, for the Holy Prophet prohibited to cut off a piece of flesh, if there is still any sign of life in the slaughtered animal; if this is done, the piece of flesh would be unlawful.
*72 This is another reason why animals should be sacrificed: "They should be sacrificed as a mark of gratitude to Allah Who has subjected them to you".
*68 That is, "You should sacrifice animals because you get many benefits front them to show your gratitude to AIIah, the Giver, and also to acknowledge His Supremacy and Sovereignty".
*69 It should be noted that a camel is sacrificed while it is standing. This was enjoined by the Holy Prophet and is supported by Ibn `Abbas, Mujahid, Iahhak, etc. Muslim and Bukhar have reported a Tradition from Hadrat Ibn Umar, who saw a man slaughtering his camel in the sitting position. He said to him, "Tie one foot of your camel and make it stand, because that is the way of Abul Qasim (peace be upon him)". According to a tradition reported by Hadrat Jabir bin 'Abdullah, in Abu Dawud, the Holy Prophet and his Companions would tie a left foot of the camel and would make it stand on three feet; then they would slaughter it. The same is implied by the subsequent sentence: " ...and after their backs lie still on the ground ......." i.e. when they fall down to the ground after enough of their blood has run out.
*70 "Mention the name of Allah over them" implies that animals should be slaughtered by pronouncing the name of Allah over them, because without that their flesh would be unlawful to eat. This shows that in the Islamic Law there is no conception of slaughtering an animal without pronouncing the name of Allah over it. According to Traditions, there are different wordings for pronouncing the name of Allah over the animals at the time of their slaughter. Some of these are:
(I) Bismillahi Allahu Akbar; Allahumma minks wa laka: "In the name of Allah, AIIah is most Great! O Allah, this is Thine and is presented to Thee".
(2) Allahu Akbar- La ilaha ill-Allahu; Allahumma minks wa laka: "Allah is most Great: There is no god but Allah: O Allah, this is Thine and is presented to Thee".
(3) Inni wajjahtu wajhiya lillazi fatar-as-sama wati wal-arda, hanif-an-wa ma ana min-al-mushrikin. Inns Salati wa nusuki wa mahyaya wa mamati lillahi Rabb-il- 'alamin. La sharika lahu wa bi-zalika umirtu wa ana min-al-Muslimin. Allahumma minks wa laka. "I have turned my face sincerely towards the Being Who created the heavens and the earth, and I am not from among the idolatrous people. My Salat and my rites of worship and my life and my death are all for AIIah, the Lord of the universe, Who has no partner with Him. This is what I have been enjoined and I am the first to surrender to Him. O Allah! This is Thine, and is presented to Thee".
*71 ".......lie still on the ground......." means till they die completely, for the Holy Prophet prohibited to cut off a piece of flesh, if there is still any sign of life in the slaughtered animal; if this is done, the piece of flesh would be unlawful.
*72 This is another reason why animals should be sacrificed: "They should be sacrificed as a mark of gratitude to Allah Who has subjected them to you".
لَنْ يَنَالَ اللَّهَ لُحُومُهَا وَلَا دِمَاؤُهَا
وَلَٰكِنْ يَنَالُهُ التَّقْوَىٰ مِنْكُمْ ۚ كَذَٰلِكَ سَخَّرَهَا لَكُمْ
لِتُكَبِّرُوا اللَّهَ عَلَىٰ مَا هَدَاكُمْ ۗ وَبَشِّرِ الْمُحْسِنِينَ {22:37}
[Q22:37] Lany
yanaalal laaha luhoo muhaa wa laa dimaaa'uhaa wa laakiny yanaaluhut taqwaa
minkum; kazaalika sakhkharhaa lakum litukabbirul laaha 'alaa ma hadaakum; wa
bashshirul muhsineen.
[Q22:37] There does not reach ALLAH (SWT) their flesh nor their blood, but to Him is acceptable the guarding (against evil) on your part; thus has He made them subservient to you, that you may magnify ALLAH (SWT) because He has guided you aright; and give good news to those who do good (to others).
[Q22:37] There does not reach ALLAH (SWT) their flesh nor their blood, but to Him is acceptable the guarding (against evil) on your part; thus has He made them subservient to you, that you may magnify ALLAH (SWT) because He has guided you aright; and give good news to those who do good (to others).
[Q22:37] Daging dan darah binatang korban atau hadiah itu tidak sekali-kali akan
sampai kepada ALLAH (SwT), tetapi yang sampai kepadaNya ialah amal yang ikhlas
yang berdasarkan takwa dari kamu. Demikianlah Dia memudahkan binatang-binatang
itu bagi kamu supaya kamu membesarkan ALLAH (SwT) kerana mendapat nikmat
petunjukNya. Dan sampaikanlah berita gembira (dengan balasan yang
sebaik-baiknya) kepada orang-orang yang berusaha supaya baik amalnya.
Refer to the references
given in verse
34 of this surah; and also verse 163 of An-am. The opening words of this verse lay bare the spirit in which the sacrifice
of the animal prescribed by Islam, should be offered. It must be in the spirit explained in verse 6:163. Good news is given to those who do good in this life to
benefit the others.
____________________________________________________________________________________________________________________________________________________
(22:37) (Note it well that) neither their flesh reaches
Allah nor their blood, but it is your piety that reaches Him. *73 Thus
has Allah subjected these animals to you so that you should glorify Him for the
guidance He has given you. *74 And, O Prophet, give good news to those who do
righteous works.
*73 This
prescribes a very important condition for the sacrifice made in the worship of
Allah. A sacrifice is acceptable to Allah only if it is accompanied by piety
and sincerity. Though sacrifice is a Symbol of Allah, yet it has been made
plain that it is accepted only if it is accompanied by piety, saying,
"Neither their flesh reaches Allah nor their blood, but it is your piety
...." This was also meant to condemn the ritual of the days of ignorance,
when the Arabs took the flesh to the Ka'bah and smeard its walls with the blood
of the sacrificed animal.
*74 ".... you should glorify Allah" at the time of sacrifice verbally also in order to acknowledge that the animals really belong to Allah and to no one else. One of the sentences uttered at the time of sacrifice is Allahumma minka wa laka (O Allah, this animal is Thine and is presented to Thee).
It should be noted well that the command of sacrifice as contained in verses 36 and 37 is not for the pilgrims alone and that the performance of sacrifice is not confined to Makkah on the occasion of Hajj. It is a general command for all those Muslims who are well off. They have been enjoined to be grateful to Allah because He has subjected these animals for the good of all human beings. Therefore they are required to sacrifice the animals during these days so that they may spiritually join those who go to Makkah to perform Hajj.
There are many authentic Traditions to the effect that the Holy Prophet made sacrifice on this occasion, while he was personally at al-Madinah:
(1) "The one who does not perform sacrifice even though he can should not join us in the `Id Prayer". (Musnad Ahmad, Ibn Majah).
(2) According to a Tradition reported by Ibn 'Umar, the Holy Prophet dwelt at al-Madinah for ten years and performed sacrifice every year. (Tirmizi).
(3) According to Hadrat Anas, the Holy Prophet said:
"The one who sacrificed an animal before the 'Id Prayer, should offer another sacrifice; but the one who sacrificed his animal after the 'Id Prayer, did the right thing and followed the way of the Muslims". (Bukhari)
It this connection, it is note-worthy that no `Id Prayer is held on the tenth of Zil-Hajj in Makkah: therefore the injunction was meant for all Muslims and not only for those performing Hajj at Makkah.
Thus, it is clear that the sacrifice on the occasion of 'Id which is observed in the whole Muslim world is a Sunnah of the Holy Prophet and has been enjoined by him. The only dispute is whether it is obligatory in nature or only a Sunnah. Ibrahim Nakha'i, Imams Abu Hanifah, Malik, Muhammad and, according to a Tradition, Imam Abu Yusuf too, are of the opinion that it is Obligatory in nature. On the other hand, Imams Shafi`i and Ahmad bin Hanbal regard it only as a Sunnah of the Muslims, and Sufyan _Thauri has also agreed with them, saying that there will be no harm if a person dces not offer a sacrifice. It is, however, an irony that some of the "learned" Muslims of our time, who follow neither the Qur'an nor the Sunnah, and are only guided by personal whims, have declared that if there is a consensus of opinion of the Muslims, they can give up the practice of sacrifice on the occasion of 'Id.
*74 ".... you should glorify Allah" at the time of sacrifice verbally also in order to acknowledge that the animals really belong to Allah and to no one else. One of the sentences uttered at the time of sacrifice is Allahumma minka wa laka (O Allah, this animal is Thine and is presented to Thee).
It should be noted well that the command of sacrifice as contained in verses 36 and 37 is not for the pilgrims alone and that the performance of sacrifice is not confined to Makkah on the occasion of Hajj. It is a general command for all those Muslims who are well off. They have been enjoined to be grateful to Allah because He has subjected these animals for the good of all human beings. Therefore they are required to sacrifice the animals during these days so that they may spiritually join those who go to Makkah to perform Hajj.
There are many authentic Traditions to the effect that the Holy Prophet made sacrifice on this occasion, while he was personally at al-Madinah:
(1) "The one who does not perform sacrifice even though he can should not join us in the `Id Prayer". (Musnad Ahmad, Ibn Majah).
(2) According to a Tradition reported by Ibn 'Umar, the Holy Prophet dwelt at al-Madinah for ten years and performed sacrifice every year. (Tirmizi).
(3) According to Hadrat Anas, the Holy Prophet said:
"The one who sacrificed an animal before the 'Id Prayer, should offer another sacrifice; but the one who sacrificed his animal after the 'Id Prayer, did the right thing and followed the way of the Muslims". (Bukhari)
It this connection, it is note-worthy that no `Id Prayer is held on the tenth of Zil-Hajj in Makkah: therefore the injunction was meant for all Muslims and not only for those performing Hajj at Makkah.
Thus, it is clear that the sacrifice on the occasion of 'Id which is observed in the whole Muslim world is a Sunnah of the Holy Prophet and has been enjoined by him. The only dispute is whether it is obligatory in nature or only a Sunnah. Ibrahim Nakha'i, Imams Abu Hanifah, Malik, Muhammad and, according to a Tradition, Imam Abu Yusuf too, are of the opinion that it is Obligatory in nature. On the other hand, Imams Shafi`i and Ahmad bin Hanbal regard it only as a Sunnah of the Muslims, and Sufyan _Thauri has also agreed with them, saying that there will be no harm if a person dces not offer a sacrifice. It is, however, an irony that some of the "learned" Muslims of our time, who follow neither the Qur'an nor the Sunnah, and are only guided by personal whims, have declared that if there is a consensus of opinion of the Muslims, they can give up the practice of sacrifice on the occasion of 'Id.
إِنَّ اللَّهَ يُدَافِعُ عَنِ الَّذِينَ آمَنُوا ۗ
إِنَّ اللَّهَ لَا يُحِبُّ كُلَّ خَوَّانٍ كَفُورٍ {22:38}
[Q22:38] Innal
laaha yudaafi' 'anil lazeena aamanoo; innal laaha laa yuhibbu kulla khawwaanin
kafoor.
[Q22:38] Surely ALLAH (SWT) will defend those who believe; surely ALLAH (SWT) does not love any one who is unfaithful, ungrateful.
[Q22:38] Surely ALLAH (SWT) will defend those who believe; surely ALLAH (SWT) does not love any one who is unfaithful, ungrateful.
[Q22:38] Sesungguhnya ALLAH (SwT) membela orang-orang yang beriman; sesungguhnya
ALLAH (SwT) tidak suka kepada tiap-tiap seorang yang khianat, lagi tidak
bersyukur.
ALLAH (SWT) PROMISES TO DEFEND THE BELIEVERS AGAINST THE EVIL OF THEIR
ENEMIES. When the pagans of Makka
were persecuting and torturing the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and the believers, the believers sought permission of the Holy Prophet
(ALLAHuma sali ala Muhammad wa ala ali Muhammad) to fight against them BUT the permission was put off to the days
the Muslims migrated to Madina and became organised. Then permission was given to defend
themselves against aggression BECAUSE they were driven out of their homes
(migration to Abyssinia). This was the first revelation for jihad.
ä Refer
to the commentary of al Baqarah 2:251.
____________________________________________________________________________________________________________________________________________________
(22:38) Assuredly *75 Allah defends those who have
believed *76 for He does not like any treacherous,
ungrateful wretch *77 at all.
*75 ' From
here the address for the first time prepares the Muslims for Jihad. In order to
understand this, we should keep in view the preceding portion (vv. 19-24) in
which the ideological conflict between the two parties (Believers and
disbelievers) and the result thereof have been described. This naturally serves
as a prelude to the armed conflict between the two parties. That is why in vv.
26-37 the immediate causes which necessitated war have been stated to serve as
an introduction and justification for war with the disbelievers of
Makkah.
After the migration to al-Madinah, when the first Hajj season approached, it naturally brought along with it anguish and anger both for the Muhajirs and the Ansar, who had been debarred froth visiting Makkah and performing Hajj, That is why, in this passage (vv. 26-37) the rituals and the objects of Hajj have been described to bring home to the disbelievers that they had no right to debar anyone from Hajj. On the other hand, the Muslims are being prepared to fight not with the intention of wreaking vengeance but for the sake of reform. At the same time sacrifice on the occasion of Hajj has been prescribed as a permanent rite to enable them (and the Muslims of the whole world) to commemorate Hajj and the rites conected with it, so that they might refrain from wreaking vengeance on the people of Makkah for the persecution to which they had been subjected. They have, therefore, been enjoined to fight to bring about better conditions and not to take revenge on their persecutors.
*76 The Arabic word mudafi at implies two things:
(1) to fight with the enemy to ward off his aggressive attack;
(2) to fight with the enemy not just once but whenever the need arises. Allah has assured the Believers that He will defend them against the enemy every tithe there is a conflict between Islam and kufr. This is to encourage the Believers that they will not be left alone in their defence, but Allah Himself will be a party with them and will help them to frustrate the cunning designs of the enemy and to ward off their attacks. Indeed this verse is a great encouragement for the Believers, for it imbues their hearts with spirit and strength which nothing else can.
*77 Allah becomes a party with the Believers because they are justified in waging war against the disbelievers who are treacherous and ungrateful to Allah in spite of His marry blessings and favours to them.
After the migration to al-Madinah, when the first Hajj season approached, it naturally brought along with it anguish and anger both for the Muhajirs and the Ansar, who had been debarred froth visiting Makkah and performing Hajj, That is why, in this passage (vv. 26-37) the rituals and the objects of Hajj have been described to bring home to the disbelievers that they had no right to debar anyone from Hajj. On the other hand, the Muslims are being prepared to fight not with the intention of wreaking vengeance but for the sake of reform. At the same time sacrifice on the occasion of Hajj has been prescribed as a permanent rite to enable them (and the Muslims of the whole world) to commemorate Hajj and the rites conected with it, so that they might refrain from wreaking vengeance on the people of Makkah for the persecution to which they had been subjected. They have, therefore, been enjoined to fight to bring about better conditions and not to take revenge on their persecutors.
*76 The Arabic word mudafi at implies two things:
(1) to fight with the enemy to ward off his aggressive attack;
(2) to fight with the enemy not just once but whenever the need arises. Allah has assured the Believers that He will defend them against the enemy every tithe there is a conflict between Islam and kufr. This is to encourage the Believers that they will not be left alone in their defence, but Allah Himself will be a party with them and will help them to frustrate the cunning designs of the enemy and to ward off their attacks. Indeed this verse is a great encouragement for the Believers, for it imbues their hearts with spirit and strength which nothing else can.
*77 Allah becomes a party with the Believers because they are justified in waging war against the disbelievers who are treacherous and ungrateful to Allah in spite of His marry blessings and favours to them.
SECTION
6
Fight
in self-defence permitted
Permission
to fight is given to those upon whomwar is made – Toenjoin and to exhort
against evil – Blind, are not the eyes of the disbeliveres but their hearts in
their breasts.
أُذِنَ لِلَّذِينَ يُقَاتَلُونَ بِأَنَّهُمْ ظُلِمُوا
ۚ وَإِنَّ اللَّهَ عَلَىٰ نَصْرِهِمْ لَقَدِيرٌ {22:39}
[Q22:39] Uzina
lillazeena yuqaataloona bi annahum zulimoo; wa innal laaha 'alaa nasrihim la Qaderr;
[Q22:39] Permission (to fight) is given to those upon whom war is made because they are oppressed, and most surely ALLAH (SWT) is well able to assist them;
[Q22:39] Permission (to fight) is given to those upon whom war is made because they are oppressed, and most surely ALLAH (SWT) is well able to assist them;
[Q22:39] Diizinkan berperang bagi orang-orang (Islam) yang diperangi (oleh
golongan penceroboh), kerana sesungguhnya mereka telah dianiaya dan
sesungguhnya ALLAH (SwT) Amat Berkuasa untuk menolong mereka (mencapai
kemenangan).
(see commentary for verse 38)
____________________________________________________________________________________________________________________________________________________
(22:39) Permission (to fight) has been granted to those
against whom war has been waged because they have been treated unjustly, *78 and
Allah is certainly able to help them. *79
*78 This (v. 39)
is the first verse of the Qur'an in which permission to tight was given in the
month of Zil-Hajj in the first year after Hijrah according to our research.
Then the command to fight was given in vv. 190, 191, 193, 216 and 244 of
Chapter II (Al-Baqarah) in Rajab or Sha`ban of A.H. 2.
*79 ".....and Allah is certainly able to help them": this assurance was urgently needed by the persecuted Muslims whose fighting strength at that time was very meagre-not even a thousand including all the migrants and the Muslims of al-Madinah. On the other hand, the fighting strength of the Quraish by themselves was much greater. Besides, they had all the other mushrik clans of Arabia at their back and were joined later by the Jews as well. Therefore, this assurance was most opportune and the challenge to the disbelievers was very significant, for itmeant to say that they were not fighting against a small number of the Muslims but against Allah. Therefore, "You are welcome to fight if you dare".
*79 ".....and Allah is certainly able to help them": this assurance was urgently needed by the persecuted Muslims whose fighting strength at that time was very meagre-not even a thousand including all the migrants and the Muslims of al-Madinah. On the other hand, the fighting strength of the Quraish by themselves was much greater. Besides, they had all the other mushrik clans of Arabia at their back and were joined later by the Jews as well. Therefore, this assurance was most opportune and the challenge to the disbelievers was very significant, for itmeant to say that they were not fighting against a small number of the Muslims but against Allah. Therefore, "You are welcome to fight if you dare".
الَّذِينَ أُخْرِجُوا مِنْ دِيَارِهِمْ بِغَيْرِ
حَقٍّ إِلَّا أَنْ يَقُولُوا رَبُّنَا اللَّهُ ۗ وَلَوْلَا دَفْعُ اللَّهِ
النَّاسَ بَعْضَهُمْ بِبَعْضٍ لَهُدِّمَتْ صَوَامِعُ وَبِيَعٌ وَصَلَوَاتٌ
وَمَسَاجِدُ يُذْكَرُ فِيهَا اسْمُ اللَّهِ كَثِيرًا ۗ وَلَيَنْصُرَنَّ اللَّهُ
مَنْ يَنْصُرُهُ ۗ إِنَّ اللَّهَ لَقَوِيٌّ عَزِيزٌ {22:40}
[Q22:40] Allazeena
ukhrijoo min diyaarihim bighairi haqqin illaaa any yaqooloo rabbunallaah; wa
law laa daf'ul laahin naasa ba'dahum biba'dil lahuddimat sawaami'u wa biya'unw
wa salawaatunw wa masaajidu yuzkaru feehasmul laahi kaseeraa; wa layansurannal
laahu mai yansuruh; innal laaha la qawiyyun 'Azeez.
[Q22:40] Those who have been expelled from their homes without a just cause except that they say: Our Lord is ALLAH (SWT). And had there not been ALLAH (SWT)'s repelling some people by others, certainly there would have been pulled down cloisters and churches and synagogues and mosques in which ALLAH (SWT)'s name is much remembered; and surely ALLAH (SWT) will help him who helps His cause; most surely ALLAH (SWT) is Strong, Mighty.
[Q22:40] Those who have been expelled from their homes without a just cause except that they say: Our Lord is ALLAH (SWT). And had there not been ALLAH (SWT)'s repelling some people by others, certainly there would have been pulled down cloisters and churches and synagogues and mosques in which ALLAH (SWT)'s name is much remembered; and surely ALLAH (SWT) will help him who helps His cause; most surely ALLAH (SWT) is Strong, Mighty.
[Q22:40] Iaitu mereka yang diusir dari kampung halamannya dengan tidak
berdasarkan sebarang alasan yang benar, (mereka diusir) semata-mata kerana
mereka berkata: Tuhan kami ialah ALLAH (SwT) dan kalaulah ALLAH (SwT) tidak
mendorong setengah manusia menentang pencerobohan setengahnya yang lain,
nescaya runtuhlah tempat-tempat pertapaan serta gereja-gereja (kaum Nasrani)
dan tempat-tempat sembahyang (kaum Yahudi), dan juga masjid-masjid (orang
Islam) yang sentiasa disebut nama ALLAH (SwT) banyak-banyak padanya dan
sesungguhnya ALLAH (SwT) akan menolong sesiapa yang menolong agamaNya (agama
Islam); sesungguhnya ALLAH (SwT) Maha Kuat, lagi Maha Kuasa;
Here the question involved was the very
life and death of the Muslims and the total destruction of their faith and
their unjustly driven out of their homes in their very native town. WHAT WOULD HAVE HAPPENED IF ALLAH (SWT) HAD NOT
PERMITTED THE FIGHT AS GIVEN IN THIS VERSE.
† NOTE SEE VERSE 2:251.
David was asked
to fight against the Philistines to suppress mischief and to defend the people
against their mischievous and aggressive enemy.
“Aziz”
means exalted in power, authority,
rank and honour; incomparable, full of might and majesty, able to enforce His
will.
____________________________________________________________________________________________________________________________________________________
(22:40) These
are the people who have been expelled unjustly from their homes *80 only for the reason that they
said, "Our Lord is Allah." *81 Had Allah not repelled one people
by means of another people, monasteries, churches, synagogues *82 and mosques, wherein the name of Allah
is often mentioned, would have been demolished. *83
*80 The
mention of their expulsion from their homes in v. 40 is a clear proof that this
portion of Surah al-Hajj was revealed at al-Madinah.
*81 In order to have an idea of the severe persecution of the Muslims, a few instances of this are cited.
(1) Hadrat Suhaib Rumi was deprived of everything, when he was about to migrate to al-Madinah. When he reached there, he had nothing with him except the clothes he was wearing. Though he had earned all that through his own labours he was deprived of everything by the disbelievers of Makkah.
(2) When Hadrat Abu Salmah was about to leave Makkah with his wife and a suckling child, his in-laws forcibly separated his wife from him, and then the people of his own family tore away the child from them. Thus the poor woman had to pass one whole year in sorrow and grief. After a year, she secured the child somehow and journeyed from Makkah to al-Madinah with it all alone on a dangerous route.
(3) `Ayyash bin Rabi`ah was a half brother of Abu Jahl: When he migrated to alMadinah, he was followed by Abu Jahl and another brother of his, and they told him the lie: "Your mother has taken the oath that she will not move from the sun to the shade nor comb her hair until she should see you (Ayyash) You should therefore go back with us to Makkah,' show her your face and then come back". He was taken in by this trick. When they were journeying back the two brothers made him a prisoner, took him to Makkah with his hands and feet tied, and proclaimed, "O people of Makkah, this is how these lads should be treated and set right". He remained in that state for a long time and was at last rescued by a brave Muslim.
*82 Saumah (pl. Swami), Biy`ah and Salawat in the original Text are the places of worship of the monks who have left the world, the Christians and the Jews respectively. Salawat was Salauta in Aramaic, which might be the origin of the English words salute and salutation.
*83 In this sentence, a Divine principle has been stated:
"Allah does not let a group of people or a community have authority for ever. Every now and then He repels one group by means of another".
If this had not been the case, the permanent dominator would have created chaos not only in the political and economic spheres, but would have encroached upon the places of worship as well. This "principle" has also been stated in v. 251 of Chapter II (Al-Baqarah).
*81 In order to have an idea of the severe persecution of the Muslims, a few instances of this are cited.
(1) Hadrat Suhaib Rumi was deprived of everything, when he was about to migrate to al-Madinah. When he reached there, he had nothing with him except the clothes he was wearing. Though he had earned all that through his own labours he was deprived of everything by the disbelievers of Makkah.
(2) When Hadrat Abu Salmah was about to leave Makkah with his wife and a suckling child, his in-laws forcibly separated his wife from him, and then the people of his own family tore away the child from them. Thus the poor woman had to pass one whole year in sorrow and grief. After a year, she secured the child somehow and journeyed from Makkah to al-Madinah with it all alone on a dangerous route.
(3) `Ayyash bin Rabi`ah was a half brother of Abu Jahl: When he migrated to alMadinah, he was followed by Abu Jahl and another brother of his, and they told him the lie: "Your mother has taken the oath that she will not move from the sun to the shade nor comb her hair until she should see you (Ayyash) You should therefore go back with us to Makkah,' show her your face and then come back". He was taken in by this trick. When they were journeying back the two brothers made him a prisoner, took him to Makkah with his hands and feet tied, and proclaimed, "O people of Makkah, this is how these lads should be treated and set right". He remained in that state for a long time and was at last rescued by a brave Muslim.
*82 Saumah (pl. Swami), Biy`ah and Salawat in the original Text are the places of worship of the monks who have left the world, the Christians and the Jews respectively. Salawat was Salauta in Aramaic, which might be the origin of the English words salute and salutation.
*83 In this sentence, a Divine principle has been stated:
"Allah does not let a group of people or a community have authority for ever. Every now and then He repels one group by means of another".
If this had not been the case, the permanent dominator would have created chaos not only in the political and economic spheres, but would have encroached upon the places of worship as well. This "principle" has also been stated in v. 251 of Chapter II (Al-Baqarah).
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